Yet one may argue that in reality this is no option at all. The Talmud states that when one sins because he relies on subsequent teshuvah, G-d does not allow him to practice teshuvah. Since he cannot rely on this, he must sacrifice his life so as not to remain permanently separated from G-d through idolatry.

With a minor sin, however, the separation from G-d that it causes is in any case temporary, even without recourse to teshuvah.

We are thus once again left with our original question: How can it be said that the same fear of separation from G-d that motivates a Jew to sacrifice his life with regard to idolatry, can also motivate him to refrain from even a minor sin? The two cases are altogether different: the former causes a lasting separation, and the latter, a momentary one.

The Alter Rebbe answers this objection by clarifying the Talmudic statement on which it is based.

The Talmud does not imply, he explains, that the sinner who relies on teshuvah utterly loses his ability to repent, but rather that the Divine assistance usually granted to a penitent sinner is withheld from him.

Thus one could, after all, submit to coercion and practice idolatry, and rely on teshuvah to save him from a lasting separation from G-d. Yet no Jew would take advantage of this resource; the love of G-d innate in every Jew dictates that he sacrifice his life rather than bear the temporary separation caused by idolatry.

This discussion is contained in the following paragraphs].

( [3] Although [the Talmud states that [4] "He who says, `I will sin and repent, sin and repent," is not given an opportunity to do so]," yet this means merely that G-d does not aid such a sinner, granting him the auspicious occasion to repent.

[Generally, G-d grants one who wishes to repent the necessary power and the opportune moment to realize his good intentions.

However, where one's reliance on teshuvah formed the basis for his sin, he is lent neither the strength nor the opportunity].

If, however, he seizes the opportunity himself and he repents, [5] "Nothing can stand in the way of repentance)." [Thus, even in the case of idolatry one could conceivably rely on teshuvah to prevent a lasting separation from G-d].

Nevertheless, every Jew is prepared and ready to suffer martyrdom for the sanctification of G-d's Name, and will not perform an idolatrous act [lit., "to bow down before an idol]" even temporarily, with the intention of repenting afterwards - [indicating that the fear of even a temporary separation from G-d is sufficient motivation for self-sacrifice].

This is because of the Divine light which is clothed in his soul, as explained above, which does not come within the realm of time at all, but transcends time, [and therefore in relation to this light every action is eternal]; furthermore, as is known [this Divine light] rules and dominates time - [not only is it not governed by the laws of time, but on the contrary it governs them.

Thus, an action which took but a moment (and, judged by temporal standards, has no value) can become more momentous than one which takes much longer. [6]

Since the Divine light clothed in the soul transcends and dominates time, it does not permit any separation from G-d, no matter how short its duration.

The discussion until now centered on the category of "turning away from evil." The Alter Rebbe showed how one could utilize his hidden love of G-d in refraining from sin.

He now goes on to the category of "doing good," discussing the use of the hidden love in leading one to perform all the positive commandments].

   

Notes:

3. (Back to text) Parentheses are in the original text.

4. (Back to text) Yoma 85b.

5. (Back to text) Cf. Talmud Yerushalmi, Pe'ah 1:1.

6. (Back to text) Based on a comment by the Rebbe Shlita.